THE MEANING OF HUMANICS
DR. EDWARD J. SIMS
DISTINGUISHED SPRINGFIELD COLLEGE PROFESSOR OF HUMANICS
SPRINGFIELD, MASSACHUSETTS
MAY 13, 1982
Perhaps it was a Spring evening such as this when, in 1905, President Doggett and Professor Burr chose the word Humanics to describe a special kind of education at Springfield College. At the time the word was given to a course of study leading to the degrees Bachelor of Humanics and Master of Humanics.
Then, for a long time, the word was used infrequently. The inverted triangle, "Spirit- Mind-Body," "The Springfield Spirit," "The Whole Man" and other words and phrases were employed to characterize the special nature of a Springfield education.
Each day, since 1966, as part of the Spring season of renewal, the College renews its attempt to examine the principles of the meaning of Humanics. Since that renewed interest in Humanics 15 years ago, the assigned task of the Humanics professorship is "to keep the concept of Humanics - the education of the total person in service to all mankind - alive on the Springfield College campus."
This year, an old-fashioned essay contest was created to encourage a variety of individual thought on the meaning of Humanics. Many members of the College community thought through the meaning of Humanics for them. Because of the demands of time or the incompleteness of their thinking, many have said they were unable to meet our deadline. From this larger group, twenty did put their thoughts to paper and submitted them for competition.
Tonight we wish to share these thoughts with you and to announce, at the close, the names of the winners. There is time for only a few excerpts from several of the entries, but the full text of all the material submitted will be available from the Academic Dean's Office or in Babson Library. These authors claim no special literary talent, nor do they claim to be especially profound. The word "essai" in French means "to attempt," in this case an attempt to examine the meaning of Humanics.
Let us begin with two paragraphs from an essay by a Professor of Religion and Philosophy entitled: "Humanics: Reflections on a Concept:"
"Humanics is not a philosophy that can be handed down from one college generation to another. Each generation must rethink for itself what the meaning of the term will be. It is this active task of re-thinking which allows the philosophy of the College to become alive, rather than being a hand-me-down creedal burden from the past. Humanics also must be re-thought because society does not stand still. For instance, today the United States is not plagued by the same narrow religious sectarian pretensions advocated at the turn of the century. Even President Doggett himself thought the school should not admit students who were Unitarian or Jewish. His justification was that the fundamental purpose of the school was the training of young men to be YMCA workers. Since the Y would obviously not hire a Unitarian or a Jew, it would not be fair to accept a student who could not be employed in the profession. Moreover, initially the school accepted only men, so obviously the original understanding of Humanics applied only to males. Later, with the acceptance of women students, Humanics had to be re-thought and broadened so as to include them. These examples provide ample evidence that Humanics must be re-thought by each generation or it will calcify and die."
"(Humanics) . . . . is a philosophy for living in the world. In its simplest form it is people helping people in an intelligent, caring and effective way."
"Springfield College is now a pluralistic community, which means that it no longer possesses a single model which everyone ought to emulate. But rather each individual must create for himself his own ideal to which to aspire. The major heresy today is not in deviating from evangelical Christianity, but the failure to work out an ideal which contains the three components of Humanics; Spirit, Mind, Body; and, then to transcend oneself in order to seek it. The College has a long and distinguished tradition. It has a philosophy which gives it distinction. And it is in this willingness to re-think Humanics and to broaden its scope and apply it to the world that we today are as faithful to the spirit of Humanics as those early founders who first uttered the term."
Next we hear from a Professor of Sociology who claims to have come to terms with the word Humanics while smoking a cigar in the bath tub:
"THE MEANING OF HUMANICS, or,
WHAT I THINK ABOUT HUMANICS AFTER THINKING ABOUT MARK TWAIN
'A little levity often keeps many a good heavy thing from sinking.' -- Bishop Butler
'Truth often suffers more by the heat of its defenders, than from the arguments of its opposers.'
-- William Penn
Well now, especially after doing a lot of travelling in various countries, I can sympathize up to a point with those people who attach a lot of weight to symbols. This includes verbal symbols, or special words, like "Humanics." After all, they're trying to impress others with just how important an idea lurks behind the symbol. The trouble is, sometimes people get so tied up with complicated definitions that they get other people somewhat confused, or forget about using the word as a guide to their own behavior. Josh Billings has said that it is a very good idea to train the young to recognize the best path to follow, but also to take a walk there yourself from time to time.
It may well be that the simplest definitions are the hardest to come up with. Some famous Frenchman told a friend of his that since he didn't have the time to make his letter short, it would have to be long. I believe that too many people define Humanics as they would try to define God . . . they wind up giving lots of illustrations because they don't work hard enough on their definitions. I think about this when I read students' responses to examination requests for definitions. They might write, "Humanics is when . . . ." Many are so excited about this word that they want to live it, teach it, teach about it, and even teach about how to teach about it. Even if some people will think me a snob (or slob) for saying so, my coming to terms with the word took place while relaxing in a tub full of warm water, smoking a good cigar.
You take people who like the idea of using good ideas in real-life situations, who also like to be in a state of high morale about doing something important in a society; and who recognize that it all happens better then their heads are riding around on bodies that have a certain amount of tone . . . when these three things, mind, spirit, and body come together, you get professionals at work. A professional is supposed to be someone who has special skills, a sense of responsibility, and the energy to be effective in situations both anticipated and unforeseen.
It seems to me that a school or any other place that wants to espouse this word Humanics deserves to marry it; certain things must be there:
First, young people who have already shown some interest in becoming human services professionals.
Second, teachers who welcome them and who want to advise and prepare them. Their credentials and dedication should be among the best.
Third, the sympathetic work of all of the support people needed for running the place, I'm talking about supporting the goals of the students and the teachers.
When all these things are present in the same place, you have a great place; an inspired place; a creative place to work in. . . .
Let's not bother arguing about the fine points of the word Humanics. Let's use a simple definition, all together. It's the most human, humane, humanistic, humungous thing to do.
You may think that this is the end of a serious essay on an important theme. Well, it is."
Next, a colleague, who shares both administrative and faculty duties, arranges the letters from the word Humanics down the left side of the page and "spells out"
Humanics this way:
Humor
Understanding
Morality
Altruism
Neighborliness
Integrity
Compassion
Service
or, as a Professor of Physical Education writes: "Humanics is sitting down to write an essay about what I think the word Humanics means to me. . .it involves, in a generic sense, people trying to understand people, and most of all themselves. . .humanics means being able to openly express one's feelings and thoughts in a way which is understandable to oneself and to others. This is necessary to. . .know oneself and to continue the search for truth. . . .I believe Humanics is designed to help each person on this earth to feel at least like a "special speck," and then to assist others in achieving this feeling. If outerspace aliens were to view our spinning planet and read the spirit of people served by a Humanics philosophy, I would hope the asteroids would be prompted to say, 'Stop the earth, I want to get on.'"
In a brief excerpt from a poem submitted by a member of the staff associates, the writer links Humanics with Philanthropy, which the dictionary defines as an effort to increase the well- being of humanity. Here are the closing lines:
"(I) search the sun-drenched halls,
Listening for Philanthropy's calls.
I raise my hand to help a friend.
Humanity fills me, once again.
Philanthropy is the voyageur of (y)our philosophy.
Philanthropy is the deed we do to set the spirit free.
I know of no glib tongue or feather quill,
That can stop humanity or goodwill.
Most of the student entries come from the Junior Class. They too are thoughtful - imaginative - well-written. One, a poem, is entitled "The Meaning of Humanics" and begins with the word "Sum,"
Sum
Add up all the angles
the sum is always 360
Unless you start with a triangle
then two are needed.
Spirit, Mind, Body, the sides
of humanics. Why should you double the effort
when a single shape contains
everything.
Begin with yourself, then find the
end in yourself.
It is the eternity of the circle.
The focus of all points
equidistant from the center, you.
Finally, there were several short, anonymous entries. They allude to the realities of everyday life on campus which too often fail to fulfill the ideals promised by Humanics: The four-line verse "Upside Down," is short in length but long in impact:
Upside Down
All around here I see
Not the Humanics philosophy
But the emphasis on Me.
When it should be on We.
Our final entry to be quoted here is also brief. A short note accompanies it. It read:
Enclosed, please find an entry to Ye Olde Fashioned Essay Contest which will remain anonymous. Please enter it in the "Faculty-Administration" category. If it wins a prize, donate it to an academic scholarship fund for students in need:
"The Meaning of Humanics"
Humanics is everything; therefore Humanics
is nothing. It is not even what is written
above this line, what is written in this
line, or what is written in the following
line. Humanics is what is written below this point ."
The rest of this page is blank white. But before we write off the author as a mere misanthropist, we should consider:
The writer has thought about Humanics.
The writer has taken the time to put his thoughts to paper.
The writer is aware of the gap between the promise and the
failure of Humanics.
The writer leaves the statement open and incomplete-perhaps
something to be completed by the reader.
There is an interesting painting hanging in the Museum of Modern Art. It is a blank white canvas in a frame. To the viewer, it can represent nothing or something - possibly something to be filled out or filled in.
As most of the authors represented in these brief quotations have suggested, "The Meaning of Humanics" is something that begins with each one of us - a poem or essay to be thought out and written down, a painting to be filled in or fleshed out, a life of searching for truth and of serving others.
As the 1981-82 academic year closes, as the seniors prepare to depart and the freshmen prepare to arrive, we need to renew our commitment to the philosophy and goals of our College. 1981-82 was often a difficult year for Humanics. It is not necessary to review the many examples where Humanics was found wanting - the lack of trust, the feeling of powerlessness, the inability to have new ideas and programs tried out - and most of all - the insensitivity to the welfare of students and colleagues in need.
But with the coming of Spring some us sense a renewed spirit in this place. At the same time, there are signs of continuing anxiety. Yet, there does appear to be a renewed willingness to trust others, to try out new ideas and programs, to listen to minorities and minority viewpoints, to share decision-making, authority and planning. Can we not, out of the difficulties of the past, design a renewed commitment to each other, to our students, to Humanics? "Humanics," as our anonymous writer phrased it, "is everything;" or, "it is nothing," unless we willfully act out its principles in our lives and in the varied programs of our College. As George Bernard Shaw wrote: "Principles without programs are platitudes."
This is our challenge: to make sure that we give power to the principles that have guided Springfield for nearly 100 years; to make sure that Humanics becomes not a litany of empty platitudes, but a set of principles renewed and revitalized by each one of us here, not once a year, but each day in our personal and professional lives.
The Contest winners:
Students:
1st Place: James R. Fallow
Runners Up: Charles Lategano
Kate Killian
Lori Waterman
Staff:
1st Place: Pat Paton
Runner Up: Libby Burgess
Faculty:
1st Place: Dr. Mason Olds
Runners Up: Dr. Tom Bernard
Dr. Ted Dunn
Dr. Martin Dosick
The Winning Entries:
"The Meaning of Humanics"
By Charles Lategano '83
Sum
Add up all the angles
The sum is always 360
Unless you start with a triangle
Then two are needed.
Spirit, Mind, Body - the sides of humanics.
Why should you double the effort
When a single shape contains
everything.
Begin with yourself, then find the
end in yourself.
It is the eternity of the circle
The focus of all points
equidistant from the center, you.
HUMANICS
The teacher and his student sit in the shade in front of the Beveridge Center. The air is warm and moist, but a slight breeze makes it comfortable. Soccer balls bounce and Frisbees fly on the infield of the track. Shouts and laughter sound from the crowd on the benches in front of Woods Hall. There are more people in front of the library, absorbing spring. The teacher and the student begin to talk:
Student -- "I just feel lost sometimes, that's all. My interests shift, my views change; I get confused."
Teacher -- "But everyone experiences the same thing. Oh sure, some people remain unflagging in their attitudes, and others never do make a stand, but those are exceptions. What do you plan to do when you graduate?"
Student -- "I'm not really sure. When I started school here, I wanted to go into the sciences, but now I don't think I do. Other interests have developed since then, like language and logic. Where they lead, I don't know."
Teacher -- "How do you feel about your education thus far?"
Student -- "That's hard for me to answer. I know I have learned a great deal, and I've enjoyed it, but sometimes I think otherwise. Sometimes I feel like I'm learning more and more about less and less- pretty soon I'll know everything about nothing. I just feel uncomfortable with the degree of specialization these days. "
Teacher -- "At least you take the time to ponder such things. It seems you strive for a symmetry in your knowledge; you want to be intellectually balanced. You value too much to study just in one area. You seem to seek a broad, yet in depth education, spanning subjects and fields. So what will you do?"
Student -- "In all truth, I do not know."
Teacher -- "It seems to me there is but one path for you to follow."
The teacher pauses here for a moment, casually observing his protege. The student looks back at him intently, a burning desire in his eyes. The teacher searches his memory for other students like this. There have been few. Usually they are discontent, often they are not the best students. But all possess great intelligence. They have insight, and share probing minds. They all desire something. The same something. And it seems that this student is ready for it. The teacher proceeds:
Teacher -- "You're well acquainted with the triangle, aren't you?"
Student -- "Of course. The mind, spirit, and body here at the college. It has been the symbol and ideal here for a long time, hasn't it?"
Teacher -- "Yes, it has. But largely it isn't taken as seriously as it should be. You see, the triangle represents the concept of Humanics."
Student -- "Humanics?"
Teacher -- "Yes, Humanics. Humanics is a concept of balance. That triangle has equal sides;
it is symmetric. There is equal emphasis on each of its members. But too often, even here at the college, one member gets the majority of the emphasis, and the other two get pushed into the background. Examples of each member predominating the other two are abundant. The world is full of jocks, bookworms, and Jesus freaks."
Student -- "So what should be done?"
Teacher -- "Humanics focuses on each individual as a whole being. Your ultimate goal is
to be well rounded. You need to know where you stand in relation to everything else. To do this you need to develop yourself in all areas. A person needs to realize himself in terms of his mental, physical and spiritual aspects. This entails learning in many areas, not just concentration in one specialty. Humanics is a stepping stone to further knowledge. It satiates desires and aims you toward what you really want. You see, Humanics is as much a self discovery system as it is a course of studies. "
Student -- "But what course of studies does Humanics prescribe?"
Teacher -- "The student should learn of all things. He must appreciate beauty in form and
function. Arts and languages are examples of this. The student should come to terms
with nature. The sciences are the road here. And the student should know his own thoughts, thoughts that religion and philosophy can help solidify. History provides the student with valuable lessons and experiences- a sense of what has been. Math shows relations, psychology adds understanding. The body gets tested and develops through physical activity. Humanics is an important concept, yet one too frequently overlooked."
The afternoon, sun sits low in the sky now, and the smell of fried foods wafts over from Cheney Hall. The teacher and the student sit quietly for a while, the former wondering about the latter, the latter pondering the former. Student -- "Can all that be summed up in a simpler way?"
Teacher -- "How would you have it?"
Student -- "Humanics stresses man as a whole, not as all his separate functions. It shows you where you have been, where you are, and where you are going. Humanics teaches you to realize man as man."
Teacher -- "Well said."
The sun sets over the college. Another student has found the path of Humanics; a teacher is richly rewarded. The concept grows firm quickly now, sprouting roots, taking hold, sprouting. Soon it will fully bear its fruit, and then maybe the world will be a better place to live.
By James R. Fallow '83
HUMANICS
The concept of Humanics is not something that I know facts about. Rather, it is something I am aware of; a vague assembly of ideas I have formulated. No one has ever lectured to me on Humanics, yet I have somehow obtained a notion of it.
Humanics is a concept of balance in human development. To me, Humanics represents integration of the mental, physical, and spiritual phases of life. Each aspect of the individual is nurtured with equal emphasis. In this manner, potentials are realized, goals are more quickly achieved, and a better sense of self is attained.
I see Humanics as a way of life. It is not just a four year fling, it is a program to follow always. I think that people with a grasp of Humanics; an appreciation of its aims, are in touch with themselves. That is what Humanics is all about. It is a matter of tuning yourself, of harmonizing your parts into a whole.
To sum it up, I view Humanics as an actualization process. Humanics is the pursuit of melding parts into a seamless whole. It is development, achievement, and realization. Humanics is an idea l well worth practicing, and amply suited for preaching.
by Kate Killian '83
HUMANICS
HUMANICS.
The term rises before me,
Shrouded in mist and shadow.
Its' abstract nature beckons,
And I, perpetual querist, oblige. Once past the blurry exterior
I find a shining center
Of thoughts as lucid and free
As gossamer.
A transcendental wave crashes
Onto me, sending off a glittering
Spray of vision.
I see before my very eyes
A great system of thought, education,
And life. There is a great mingling here,
Of body and brain and soul.
And on a tablet, made all of stone,
Is the inscription:
"In all shine aspects, know thyself,
So that thee may know the world.".
by Lori Waterman '83
Patricia A. Paton
Teacher Education Department
P.O. Box 1777
THE MEANING OF HUMANICS
Gentle gravity nudges me,
To leave my cushy reverie.
Soft walls enclose abiding night.
I struggle with my newborn flight.
I hear your voice, "It won't be long. . ."
A surge of strength. . ., but then it's gone.
"Philanthropy!" I cry in pain.
"Philanthropy. Is that your name?"
Responding to your guiding lore,
Brought entry through the channel door.
(Philanthropy, to me, is 'he'.
Philanthropy, to you, is 'she'.
This 'he' or 'she' must surely be, The abundant 'giver' of humanity.)
The innocent child, "Have mercy," I weep.
"Into your hands, I relinquish my keep,
Philanthropy."
"I wish her life easier then it was for me."
The wish is the meaning of humanity.
Humanity is humor; humanity is love.
Humanity? The soft, sad song of the beautiful mourning dove.
The whole world was poor, when I was a child.
Most winter's were hard, they rarely were mild.
Still, Christmas arrived with joyful glee!
Christmas gifts, Christmas song's; and,
of course, Philanthropy!
Ma made me a doll's crib with clothes pins,
you see;
And, a bathrobe, unfinished, lay under
the tree.
She gave us all presents of practical use.
Oh-, there was so little beneath that ole spruce.
But, important to us in simplicity,
We felt the warmth of humanity.
No, wait. . ., this story doesn't end;
Somewhere, I lost my precious friend.
Humanity, I served you not,
As much as I should- 'cause I forgot.
The day would come when I would rue,
For turning my back on a friend like you.
"Can I take the car, Ma?
Why not? Gee."
"No? Ah-h, come on, Philanthropy!"
"You want me to help the poor?"
Needless to say- I'm not so sure.
"Take care of Mom, Philanthropy?"
"Why-? Mom is still taking care of me."
For awhile it never ceased to be,
We took advantage of Philanthropy. -
Today, I'm not a small child anymore.
And, the pieces I break- that fall to the floor,
Are for me to pick up, and learn not to deplore;
But, mend as I can, where briars have tore.
And, search the dust-dimmed, sun-drenched halls,
Listening for Philanthropy's calls.
I raised my hand to help a friend.
Humanity filled me, once again.
Philanthropy is the voyager of your
philosophy.
Humanity is the deed we do to set the
spirit free.
I know of no glib tongue or feather quill,
That can stop humanity or goodwill.
THE MEANING OF HUMANICS
The boy reached his maturity today -
at 13.
His task seemed great to us - he
so immature,
unitiated,
but not so in this study.
To him this was no trial by fire -
The questions were put
answers put back - easily, confidently,
Answers were questions
and became soliloquy -
One boy became
a member of the group -
A group of boys grown,
grown wiser
through this same trial
before him.
By representative they lovingly guided him
across the bridge.
He willingly accepted.
At the end of the long road
he almost ran
across that bridge -
But with careful strides,
the reached the other side.
The grown wiser group
awaited him there,
and with smiles and songs and words
welcomed him.
He had reached his maturity today.
- This was Alan's Bar Mitzvah -
by Libby Burgess
Humanics: Reflections of a Concept
Mason Olds
By one who spends some time on the Springfield College campus, the term "Humanics" is eventually heard. In order not to reveal his ignorance, the newcomer might remain silent. When alone, the curious one rushes to the Babson Library to seek out the best dictionary, but he will find at most a mere listing of the term followed by a vague definition which states that Humanics is "a subject that treats of human nature or human affairs." Obviously, this definition does not tell much.
When one examines the few brief works dealing with the history of the College, one learns that the basic philosophy of the school was worked out during the early tenure of President Laurence Daggett. As early as 1901, a philosophy, which recognized the three-fold nature of humankind: body, mind, and spirit, had been promoted. But it was not until four years later that the term "Humanics" was actually coined to designate the specific philosophy of the school. It is believed that the term originated in a conversation, between President Daggett and Professor Hanford Burr, Professor of Christian Sociology. The philosophy which had been termed "Humanics" drew upon the classical Greek philosophical tradition and the Christian theological tradition for its understanding of the triad nature of humankind.
From this simple beginning, Humanics has been much discussed and debated among members of the College community. Anyone interested in ideas cannot help but become enchanted by
the term. What I propose in this essay is to share with you some of my private reflections on it.
Humanics is not a philosophy that can be handed down from one college generation to another. Each generation must rethink for itself what the meaning of the term will be. It is this active task of re-thinking which allows the philosophy of the College to become alive, rather then being a hand-me-down creedal burden from the past. Humanics also must be re-thought because society does not stand still. For instance, today the United States is not plagued by the same narrow religious sectarian pretensions advocated at the turn of the century. Even President Daggett himself thought the school should not admit students who were Unitarian or Jewish. His justification was that the fundamental purpose of the school was the training of young men to be YMCA workers. Since the Y would obviously not hire a Unitarian or a Jew, it would not be fair to accept a student who could not be employed in the profession. Moreover, initially the school accepted only men, so obviously the original understanding of Humanics applied only to males. Later, with the acceptance of women students, Humanics had to be re-thought and broadened so as to include them. These examples provide ample evidence that Humanics must be re-thought by each generation or it will calcify and die.
As we attempt to define Humanics for our generation, perhaps we should begin by using the method via negativa which simply means saying what it is not. Here are a few things that it is not.
(1) Humanics is not "an egg-head" philosophy. I once knew a very bright college student who did his studying, which was considerable, lying in bed. At the time he weighed over 320 pounds and was a physical wreck. The most exercise he did was going from his bedroom to the cafeteria and from there to the classroom. He cultivated his mind end received excellent grades, later even graduating at the top of his class from law school. But this person would not provide a good model for those desiring to know what Humanics is about. He certainly had left body out of consideration in his education and perhaps neglected his spirit. Of course, Goethe's Dr. Faust provides a more sophisticated example of the person who is willing to sell his soul for more knowledge; but, according to Humanics, such a bargain is not a bargain, for it leaves man's spirit out.
Yet, this does not mean that the cultivation end development of the mind is of no consequence. A well trained mind is most important, for it enables one to use his body and spirit in rational end effective ways. To adapt an example of Socrates, the mind is the charioteer, the body and the spirit are horses drawing the chariot. The mind must guide body and spirit if one is to live well.
(2) Humanics is not a "brawn but no brain" philosophy. Even in President Daggett's time there were critics who referred to the school as a "muscle factory." Members of the College are cognizant of the danger of stressing too much the development of the body and its skills. On of the most pathetic characters in modern drama is Lennie in John Steinbeck's Of Mice and Men. Lennie is huge and possesses unusual strength, but he is greatly retarded mentally. He travels around with George who cares for him much. At times Lennie takes a field mouse as a pet, but he often kills it because he holds it too tight. When Lennie and George take jobs as field hands on a farm, poor Lennie in time talks with the farmer's wife while alone in the barn. When the wife becomes frightened, Lennie grabs her by the mouth too tightly to silence her; thus, he breaks her neck. Frightened like a wild animal, Lennie runs away and hides. Shortly a mob seeks him out to murder him. But friend George finds him first; knowing what the mob will do, George takes a gun and puts the strong man out of his misery.
Lennie, of course, was extra strong, but his strength was not guided by a well informed mind. He reveals in an exaggerated way what can happen to a person whose body in developed, but who does not control it with an educated mind and a well developed conscious.
Recently, a cartoon, which was obviously inspired by the present conflict about evolution, has several apelike characters in a procession leading up to a proper and erect standing man. But at the beginning of the line standing in front of the apes was a distorted creature dressed in a football uniform, obviously implying that he was not as intellectually developed as the apelike animals.
If one should think that Humanics promotes a "brawn but no brain philosophy, then one has certainly misunderstood it. It is true that Humanics has a positive appreciation of the body and the skills which the body can be trained to accomplish. But it does not emphasize the significance of the body to the neglect of the human mind and spirit.
(3) Humanics is not a "holier than thou" philosophy. There have been individuals who have thought that the world was so evil that they did not wish to have anything to do with it. Hence, in various ways they retreated to their sanctuaries, studied their sacred texts, engaged in prayer for their private salvation, and meditated on the transcendental realm. They sought not to contaminate themselves with the evil world outside. In their pursuit of "higher" things some even neglected the health of their bodies. Although these "holy" ones did cultivate their minds and focused them on some very narrow subjects, they really did not have well rounded educations.
Obviously, this "holier than thou" attitude is not Humanics. Humanics does believe in the importance of human spiritual development, but it also recognizes that it is possible to warp what it means to be human with a one sided emphasis on the spiritual component. Also, from its early conception, the advocates of Humanics refused to divide the world into a dichotomy between the religious and the secular, or the holy and the unholy. It was thought that even the secular had the potential of being made holy, and the so-called holy can be distorted in such a way that it is no longer truly holy.
Of course, there is another danger here. Perhaps, our problem today not so much that we place too much emphasis on the spiritual side of humankind, but that we neglect this side altogether. It is not uncommon for people with well developed minds and bodies to do some very mean and immoral things. The atrocities committed by the Nazi Ubermenchen in Hitler's Germany and the more recent crimes of Watergate come immediately to mind. Hence, it is possible for one to be a superior specimen in both mind and body and to be a spiritual dwarf.
Now we have seen something of what Humanics is not. It is not an "egg-head," or a "brawn but no brain," or a "holier than thou" philosophy. By seeing what it is not, perhaps we can begin to see what it is. It is a wholistic philosophy which, says there are partial truths in each of these distortions. Usually, the error is not in what each group advocates, but in what is ignored or even denied. The advocates of Humanics affirm the importance of the educated mind, the healthy body, and the sensitive moral spirit. If two or even one of these characteristics are missing, you do not have the ideal of Humanics. Furthermore, it is not simply a philosophy for the person who practices it, but it is a philosophy which draws a person out of his isolation and solitude and into the larger world of action. In other words, it is a philosophy for living in the world. In its simplest form it is people helping people in an intelligent, caring, and effective way.
Chariots of Fire is considered the best motion picture of 1981 by the academy Awards Committee. As you perhaps know, the film is based on history, and it tells the story of British
athletes preparing for and participating in the 1924 Olympic Games held in Paris.
Two of the athletes, it seems to me, were trying to work out in their lives the three components which compose the Humanics triangle. Eric Liddall was the son of a Church of Scotland missionary, who returned to his homeland in order to receive a university education so that he too could become a missionary. It just so happens that Liddall is the fastest sprinter in his country. In time he is persuaded to train for the Olympic Games. He is told that being a successful Christian athlete will bring honor to his God. He accepts this justification for his participation. But when he reaches France, he discovers that the preliminary matches for his event have been scheduled for Sunday. Believing that Sunday was set aside as a day for worship, he refuses to run. He is then called before the Prince of Wales and other members of the Olympic Committee, but he remains true to his convictions. This of course makes news: "God before King." Finally, another member of the team who already had won a medal in the hurdles offers to step aside and allow Liddall to run in the 400 meter race which is held on a weekday. The offer is accepted and Liddall wins the gold medal.
Harold Abrahams, the son of a Lithuanian Jewish immigrant, was also a member of the team. Abrahams was a scholar-athlete at Cambridge University, and his motivation for running was to excel in everything he undertook as a kind of defense against upper-middle class anti- Semitism. Not having to compete with Liddall, he runs in a sprint and wins the gold medal.
In the early years of Springfield College, the example of Liddall would have provided an excellent model for the Humanics philosophy. Athletic ability and personal fame would not have been encouraged at the expense of the intellectual and spiritual sides of Humanics. Yet, Abrahams provides an expanding understanding of the philosophy. For today Springfield College does not restrict its student body to only the Liddall Christian type, but rather it has expanded its understanding of its philosophy so that it includes those of other religious creeds, including the Abraham's Jewish type. Hence, it is not uncommon for there to be in our classes students from the Hindu, Buddhist, Roman Catholic or even the secular humanist perspective.
Springfield College is now a pluralistic community, which means that it no longer possesses a single model which everyone ought to emulate. But rather each individual must create for himself his own ideal to which to aspire. The major heresy today is not in deviating from evangelical Christianity, but the failure to work out an ideal which contains the three components of Humanics; and then to transcend oneself in order to seek it. The College has a long and distinguished tradition. It has a philosophy which gives its distinction. And it is in this willingness to re-think Humanics and to broaden its scope and apply it to the world that we today are as faithful to the spirit of Humanics as those early founders who first uttered the term.
by Mason Olds THE MEANING OF HUMANICS.
In my view, the important ingredients in the Humanics Philosophy include:
HUMOR
UNDERSTANDING
MORALITY
ALTRUISM
NEIGHBORLINESS
INTEGRITY
COMPASSION
SERVICE
Thomas L. Bernard
WHAT HUMANICS MEANS TO ME
By Edward T. Dunn
Humanics is sitting down to write an essay about what I think the word humanics means to me The reason for this has something to do with the fact that it involves, in a generic sense, people trying to understand people, and most of all themselves. This is not the easiest task and I am sure I have no clear cut answer. I take solace in the thought that some things may not be meant to be conquered, but only to be struggled with, over a lifetime.
From the general concept I have initiated it naturally follows that humanics means being able to openly express one's feelings and thoughts in a way which is understandable to oneself and to others. This is necessary for each person to get to know oneself as well as other people and to continue the search for truth. If we are to grow as individuals and as a society we need to continually explore the "secret of the human condition," which can best be exposed by a more open and understandable communication. A good start is presented in the words of John
Powell (1 ) when he states, "The genuis of communication is to be totally honest while at the same time being totally kind."
There is much more to humanics, of course. One needs to learn to appreciate being alone in silence and to attempt to understand and enjoy the wonder and beauty of the universe.
If one could feel a sense of harmony within oneself, with other people and with the vast universe, one might feel committed to say that although I am only a speck in this universe I am a "special speck."
I believe Humanics is designed to help each person on this earth to feel at least like a "special speck" and then to assist others in achieving this feeling. If outer space aliens were to view our spinning planet and read the spirit of people served by a humanics philosophy, I would hope these asteroids would be prompted to say, "Stop the earth I want to get on." 1. Powell, John, The Secret of Staying In Love. Allen, Texas: Argus Communications, 1974.
THE MEANING OF HUMANICS, or,
WHAT I THINK ABOUT HUMANICS AFTER THINKING ABOUT MARK TWAIN
''A little levity often keeps many a good heavy thing from sinking." -- Bishop Butler
"Truth often suffers more by the heat of its defenders, than from the arguments of its opposers." -- William Penn
Well now, especially after doing a lot of travelling in various countries, I can sympathize up to a point with those people who attach a lot of weight to symbols. This includes verbal symbols, or special words, like "Humanics." After all, they're trying to impress others with just how important an idea lurks behind the symbol. The trouble is, sometimes people get so tied up with complicated definitions that they get other people somewhat confused, or forget about using the word as a guide to their own behavior. Josh Millings has said that it is a very good idea to train the young to recognize the best path to follow, but also to take a walk there yourself from time to time.
It may well be that the simplest definitions are the hardest to come up with. Some famous Frenchman told a friend of his that since he didn't have the time to make his letter short, it would have to be long. I believe that too many people define Humanics as they would try to define God. . .they wind up giving lots of illustrations because they don't work hard enough on their definitions. I think about this when I read students' responses to examination requests for definitions. They might write, ''Humanics is when. . . ."
Many are so excited about this word that want to live it, teach it, teach about it, and even teach about how to teach about it. Even if some people will think me a snob (or slob) for saying so, my coming to terms with the word took place while relaxing in a tub full of warm water, smoking a good cigar.
You take people who like the idea of using good ideas in real-life situations; who also like to be in a state of high morale about doing something important in a society; and who recognize that it all happens better when their heads are riding around on bodies that have a certain amount of tone. . .when these three things, mind, spirit and body come together, you get professionals at work. A professional is supposed to be someone who has special skills, a sense of responsibility, and the energy to be effective in situations both anticipated and unforeseen.
It seems to me that if a school or any other place that wants to espouse this word Humanics deserves to marry it, certain things must be there:
First, young who have already shown some interest in becoming human services professionals.
Second, teachers who welcome them and who want to advise and prepare them. Their credentials and dedication should be among the best.
Third, the sympathetic work of all of the support people needed for running the place. I'm talking about supporting the goals of the students and the teachers.
When all these things are present in the same place, you have a great place; an inspired place; a creative place to work in.
I just remembered the term the anthropologists use to describe symbols around which people do their dances and their incantations, but which don't have much significance for the real-life issues of the group. It's called a fetish. It's especially useless, even harmful in more advanced, more civilized societies.
Let's not bother arguing about the fine points of the word Humanics. Let's use a simple definition, all together. It's the most human, humane, humanistic, humungous thing to do.
You may think that this is the end of a serious essay on an important theme. Well, it is.
by Martin Dosick
UPSIDE DOWN
All around here I see
Not the Humanics Philosophy,
But the emphasis on Me
When it should be on We.
Anonymous Faculty
Enclosed, please find an entry to Ye Olde Fashioned Essay Contest which will remain anonymous. Please enter it in the "Faculty Administration" category. If it wins a prize, donate it to an academic scholarship fund for students in need.
"The Meaning of Humanics"
Humanics is everything; therefore Humanics is nothing. It is not even what is written above this line, what is written in this line, or what is written in the following line. Humanics is what is written below this point

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THE MEANING OF HUMANICS
DR. EDWARD J. SIMS
DISTINGUISHED SPRINGFIELD COLLEGE PROFESSOR OF HUMANICS
SPRINGFIELD, MASSACHUSETTS
MAY 13, 1982
Perhaps it was a Spring evening such as this when, in 1905, President Doggett and Professor Burr chose the word Humanics to describe a special kind of education at Springfield College. At the time the word was given to a course of study leading to the degrees Bachelor of Humanics and Master of Humanics.
Then, for a long time, the word was used infrequently. The inverted triangle, "Spirit- Mind-Body," "The Springfield Spirit," "The Whole Man" and other words and phrases were employed to characterize the special nature of a Springfield education.
Each day, since 1966, as part of the Spring season of renewal, the College renews its attempt to examine the principles of the meaning of Humanics. Since that renewed interest in Humanics 15 years ago, the assigned task of the Humanics professorship is "to keep the concept of Humanics - the education of the total person in service to all mankind - alive on the Springfield College campus."
This year, an old-fashioned essay contest was created to encourage a variety of individual thought on the meaning of Humanics. Many members of the College community thought through the meaning of Humanics for them. Because of the demands of time or the incompleteness of their thinking, many have said they were unable to meet our deadline. From this larger group, twenty did put their thoughts to paper and submitted them for competition.
Tonight we wish to share these thoughts with you and to announce, at the close, the names of the winners. There is time for only a few excerpts from several of the entries, but the full text of all the material submitted will be available from the Academic Dean's Office or in Babson Library. These authors claim no special literary talent, nor do they claim to be especially profound. The word "essai" in French means "to attempt," in this case an attempt to examine the meaning of Humanics.
Let us begin with two paragraphs from an essay by a Professor of Religion and Philosophy entitled: "Humanics: Reflections on a Concept:"
"Humanics is not a philosophy that can be handed down from one college generation to another. Each generation must rethink for itself what the meaning of the term will be. It is this active task of re-thinking which allows the philosophy of the College to become alive, rather than being a hand-me-down creedal burden from the past. Humanics also must be re-thought because society does not stand still. For instance, today the United States is not plagued by the same narrow religious sectarian pretensions advocated at the turn of the century. Even President Doggett himself thought the school should not admit students who were Unitarian or Jewish. His justification was that the fundamental purpose of the school was the training of young men to be YMCA workers. Since the Y would obviously not hire a Unitarian or a Jew, it would not be fair to accept a student who could not be employed in the profession. Moreover, initially the school accepted only men, so obviously the original understanding of Humanics applied only to males. Later, with the acceptance of women students, Humanics had to be re-thought and broadened so as to include them. These examples provide ample evidence that Humanics must be re-thought by each generation or it will calcify and die."
"(Humanics) . . . . is a philosophy for living in the world. In its simplest form it is people helping people in an intelligent, caring and effective way."
"Springfield College is now a pluralistic community, which means that it no longer possesses a single model which everyone ought to emulate. But rather each individual must create for himself his own ideal to which to aspire. The major heresy today is not in deviating from evangelical Christianity, but the failure to work out an ideal which contains the three components of Humanics; Spirit, Mind, Body; and, then to transcend oneself in order to seek it. The College has a long and distinguished tradition. It has a philosophy which gives it distinction. And it is in this willingness to re-think Humanics and to broaden its scope and apply it to the world that we today are as faithful to the spirit of Humanics as those early founders who first uttered the term."
Next we hear from a Professor of Sociology who claims to have come to terms with the word Humanics while smoking a cigar in the bath tub:
"THE MEANING OF HUMANICS, or,
WHAT I THINK ABOUT HUMANICS AFTER THINKING ABOUT MARK TWAIN
'A little levity often keeps many a good heavy thing from sinking.' -- Bishop Butler
'Truth often suffers more by the heat of its defenders, than from the arguments of its opposers.'
-- William Penn
Well now, especially after doing a lot of travelling in various countries, I can sympathize up to a point with those people who attach a lot of weight to symbols. This includes verbal symbols, or special words, like "Humanics." After all, they're trying to impress others with just how important an idea lurks behind the symbol. The trouble is, sometimes people get so tied up with complicated definitions that they get other people somewhat confused, or forget about using the word as a guide to their own behavior. Josh Billings has said that it is a very good idea to train the young to recognize the best path to follow, but also to take a walk there yourself from time to time.
It may well be that the simplest definitions are the hardest to come up with. Some famous Frenchman told a friend of his that since he didn't have the time to make his letter short, it would have to be long. I believe that too many people define Humanics as they would try to define God . . . they wind up giving lots of illustrations because they don't work hard enough on their definitions. I think about this when I read students' responses to examination requests for definitions. They might write, "Humanics is when . . . ." Many are so excited about this word that they want to live it, teach it, teach about it, and even teach about how to teach about it. Even if some people will think me a snob (or slob) for saying so, my coming to terms with the word took place while relaxing in a tub full of warm water, smoking a good cigar.
You take people who like the idea of using good ideas in real-life situations, who also like to be in a state of high morale about doing something important in a society; and who recognize that it all happens better then their heads are riding around on bodies that have a certain amount of tone . . . when these three things, mind, spirit, and body come together, you get professionals at work. A professional is supposed to be someone who has special skills, a sense of responsibility, and the energy to be effective in situations both anticipated and unforeseen.
It seems to me that a school or any other place that wants to espouse this word Humanics deserves to marry it; certain things must be there:
First, young people who have already shown some interest in becoming human services professionals.
Second, teachers who welcome them and who want to advise and prepare them. Their credentials and dedication should be among the best.
Third, the sympathetic work of all of the support people needed for running the place, I'm talking about supporting the goals of the students and the teachers.
When all these things are present in the same place, you have a great place; an inspired place; a creative place to work in. . . .
Let's not bother arguing about the fine points of the word Humanics. Let's use a simple definition, all together. It's the most human, humane, humanistic, humungous thing to do.
You may think that this is the end of a serious essay on an important theme. Well, it is."
Next, a colleague, who shares both administrative and faculty duties, arranges the letters from the word Humanics down the left side of the page and "spells out"
Humanics this way:
Humor
Understanding
Morality
Altruism
Neighborliness
Integrity
Compassion
Service
or, as a Professor of Physical Education writes: "Humanics is sitting down to write an essay about what I think the word Humanics means to me. . .it involves, in a generic sense, people trying to understand people, and most of all themselves. . .humanics means being able to openly express one's feelings and thoughts in a way which is understandable to oneself and to others. This is necessary to. . .know oneself and to continue the search for truth. . . .I believe Humanics is designed to help each person on this earth to feel at least like a "special speck," and then to assist others in achieving this feeling. If outerspace aliens were to view our spinning planet and read the spirit of people served by a Humanics philosophy, I would hope the asteroids would be prompted to say, 'Stop the earth, I want to get on.'"
In a brief excerpt from a poem submitted by a member of the staff associates, the writer links Humanics with Philanthropy, which the dictionary defines as an effort to increase the well- being of humanity. Here are the closing lines:
"(I) search the sun-drenched halls,
Listening for Philanthropy's calls.
I raise my hand to help a friend.
Humanity fills me, once again.
Philanthropy is the voyageur of (y)our philosophy.
Philanthropy is the deed we do to set the spirit free.
I know of no glib tongue or feather quill,
That can stop humanity or goodwill.
Most of the student entries come from the Junior Class. They too are thoughtful - imaginative - well-written. One, a poem, is entitled "The Meaning of Humanics" and begins with the word "Sum,"
Sum
Add up all the angles
the sum is always 360
Unless you start with a triangle
then two are needed.
Spirit, Mind, Body, the sides
of humanics. Why should you double the effort
when a single shape contains
everything.
Begin with yourself, then find the
end in yourself.
It is the eternity of the circle.
The focus of all points
equidistant from the center, you.
Finally, there were several short, anonymous entries. They allude to the realities of everyday life on campus which too often fail to fulfill the ideals promised by Humanics: The four-line verse "Upside Down," is short in length but long in impact:
Upside Down
All around here I see
Not the Humanics philosophy
But the emphasis on Me.
When it should be on We.
Our final entry to be quoted here is also brief. A short note accompanies it. It read:
Enclosed, please find an entry to Ye Olde Fashioned Essay Contest which will remain anonymous. Please enter it in the "Faculty-Administration" category. If it wins a prize, donate it to an academic scholarship fund for students in need:
"The Meaning of Humanics"
Humanics is everything; therefore Humanics
is nothing. It is not even what is written
above this line, what is written in this
line, or what is written in the following
line. Humanics is what is written below this point ."
The rest of this page is blank white. But before we write off the author as a mere misanthropist, we should consider:
The writer has thought about Humanics.
The writer has taken the time to put his thoughts to paper.
The writer is aware of the gap between the promise and the
failure of Humanics.
The writer leaves the statement open and incomplete-perhaps
something to be completed by the reader.
There is an interesting painting hanging in the Museum of Modern Art. It is a blank white canvas in a frame. To the viewer, it can represent nothing or something - possibly something to be filled out or filled in.
As most of the authors represented in these brief quotations have suggested, "The Meaning of Humanics" is something that begins with each one of us - a poem or essay to be thought out and written down, a painting to be filled in or fleshed out, a life of searching for truth and of serving others.
As the 1981-82 academic year closes, as the seniors prepare to depart and the freshmen prepare to arrive, we need to renew our commitment to the philosophy and goals of our College. 1981-82 was often a difficult year for Humanics. It is not necessary to review the many examples where Humanics was found wanting - the lack of trust, the feeling of powerlessness, the inability to have new ideas and programs tried out - and most of all - the insensitivity to the welfare of students and colleagues in need.
But with the coming of Spring some us sense a renewed spirit in this place. At the same time, there are signs of continuing anxiety. Yet, there does appear to be a renewed willingness to trust others, to try out new ideas and programs, to listen to minorities and minority viewpoints, to share decision-making, authority and planning. Can we not, out of the difficulties of the past, design a renewed commitment to each other, to our students, to Humanics? "Humanics," as our anonymous writer phrased it, "is everything;" or, "it is nothing," unless we willfully act out its principles in our lives and in the varied programs of our College. As George Bernard Shaw wrote: "Principles without programs are platitudes."
This is our challenge: to make sure that we give power to the principles that have guided Springfield for nearly 100 years; to make sure that Humanics becomes not a litany of empty platitudes, but a set of principles renewed and revitalized by each one of us here, not once a year, but each day in our personal and professional lives.
The Contest winners:
Students:
1st Place: James R. Fallow
Runners Up: Charles Lategano
Kate Killian
Lori Waterman
Staff:
1st Place: Pat Paton
Runner Up: Libby Burgess
Faculty:
1st Place: Dr. Mason Olds
Runners Up: Dr. Tom Bernard
Dr. Ted Dunn
Dr. Martin Dosick
The Winning Entries:
"The Meaning of Humanics"
By Charles Lategano '83
Sum
Add up all the angles
The sum is always 360
Unless you start with a triangle
Then two are needed.
Spirit, Mind, Body - the sides of humanics.
Why should you double the effort
When a single shape contains
everything.
Begin with yourself, then find the
end in yourself.
It is the eternity of the circle
The focus of all points
equidistant from the center, you.
HUMANICS
The teacher and his student sit in the shade in front of the Beveridge Center. The air is warm and moist, but a slight breeze makes it comfortable. Soccer balls bounce and Frisbees fly on the infield of the track. Shouts and laughter sound from the crowd on the benches in front of Woods Hall. There are more people in front of the library, absorbing spring. The teacher and the student begin to talk:
Student -- "I just feel lost sometimes, that's all. My interests shift, my views change; I get confused."
Teacher -- "But everyone experiences the same thing. Oh sure, some people remain unflagging in their attitudes, and others never do make a stand, but those are exceptions. What do you plan to do when you graduate?"
Student -- "I'm not really sure. When I started school here, I wanted to go into the sciences, but now I don't think I do. Other interests have developed since then, like language and logic. Where they lead, I don't know."
Teacher -- "How do you feel about your education thus far?"
Student -- "That's hard for me to answer. I know I have learned a great deal, and I've enjoyed it, but sometimes I think otherwise. Sometimes I feel like I'm learning more and more about less and less- pretty soon I'll know everything about nothing. I just feel uncomfortable with the degree of specialization these days. "
Teacher -- "At least you take the time to ponder such things. It seems you strive for a symmetry in your knowledge; you want to be intellectually balanced. You value too much to study just in one area. You seem to seek a broad, yet in depth education, spanning subjects and fields. So what will you do?"
Student -- "In all truth, I do not know."
Teacher -- "It seems to me there is but one path for you to follow."
The teacher pauses here for a moment, casually observing his protege. The student looks back at him intently, a burning desire in his eyes. The teacher searches his memory for other students like this. There have been few. Usually they are discontent, often they are not the best students. But all possess great intelligence. They have insight, and share probing minds. They all desire something. The same something. And it seems that this student is ready for it. The teacher proceeds:
Teacher -- "You're well acquainted with the triangle, aren't you?"
Student -- "Of course. The mind, spirit, and body here at the college. It has been the symbol and ideal here for a long time, hasn't it?"
Teacher -- "Yes, it has. But largely it isn't taken as seriously as it should be. You see, the triangle represents the concept of Humanics."
Student -- "Humanics?"
Teacher -- "Yes, Humanics. Humanics is a concept of balance. That triangle has equal sides;
it is symmetric. There is equal emphasis on each of its members. But too often, even here at the college, one member gets the majority of the emphasis, and the other two get pushed into the background. Examples of each member predominating the other two are abundant. The world is full of jocks, bookworms, and Jesus freaks."
Student -- "So what should be done?"
Teacher -- "Humanics focuses on each individual as a whole being. Your ultimate goal is
to be well rounded. You need to know where you stand in relation to everything else. To do this you need to develop yourself in all areas. A person needs to realize himself in terms of his mental, physical and spiritual aspects. This entails learning in many areas, not just concentration in one specialty. Humanics is a stepping stone to further knowledge. It satiates desires and aims you toward what you really want. You see, Humanics is as much a self discovery system as it is a course of studies. "
Student -- "But what course of studies does Humanics prescribe?"
Teacher -- "The student should learn of all things. He must appreciate beauty in form and
function. Arts and languages are examples of this. The student should come to terms
with nature. The sciences are the road here. And the student should know his own thoughts, thoughts that religion and philosophy can help solidify. History provides the student with valuable lessons and experiences- a sense of what has been. Math shows relations, psychology adds understanding. The body gets tested and develops through physical activity. Humanics is an important concept, yet one too frequently overlooked."
The afternoon, sun sits low in the sky now, and the smell of fried foods wafts over from Cheney Hall. The teacher and the student sit quietly for a while, the former wondering about the latter, the latter pondering the former. Student -- "Can all that be summed up in a simpler way?"
Teacher -- "How would you have it?"
Student -- "Humanics stresses man as a whole, not as all his separate functions. It shows you where you have been, where you are, and where you are going. Humanics teaches you to realize man as man."
Teacher -- "Well said."
The sun sets over the college. Another student has found the path of Humanics; a teacher is richly rewarded. The concept grows firm quickly now, sprouting roots, taking hold, sprouting. Soon it will fully bear its fruit, and then maybe the world will be a better place to live.
By James R. Fallow '83
HUMANICS
The concept of Humanics is not something that I know facts about. Rather, it is something I am aware of; a vague assembly of ideas I have formulated. No one has ever lectured to me on Humanics, yet I have somehow obtained a notion of it.
Humanics is a concept of balance in human development. To me, Humanics represents integration of the mental, physical, and spiritual phases of life. Each aspect of the individual is nurtured with equal emphasis. In this manner, potentials are realized, goals are more quickly achieved, and a better sense of self is attained.
I see Humanics as a way of life. It is not just a four year fling, it is a program to follow always. I think that people with a grasp of Humanics; an appreciation of its aims, are in touch with themselves. That is what Humanics is all about. It is a matter of tuning yourself, of harmonizing your parts into a whole.
To sum it up, I view Humanics as an actualization process. Humanics is the pursuit of melding parts into a seamless whole. It is development, achievement, and realization. Humanics is an idea l well worth practicing, and amply suited for preaching.
by Kate Killian '83
HUMANICS
HUMANICS.
The term rises before me,
Shrouded in mist and shadow.
Its' abstract nature beckons,
And I, perpetual querist, oblige. Once past the blurry exterior
I find a shining center
Of thoughts as lucid and free
As gossamer.
A transcendental wave crashes
Onto me, sending off a glittering
Spray of vision.
I see before my very eyes
A great system of thought, education,
And life. There is a great mingling here,
Of body and brain and soul.
And on a tablet, made all of stone,
Is the inscription:
"In all shine aspects, know thyself,
So that thee may know the world.".
by Lori Waterman '83
Patricia A. Paton
Teacher Education Department
P.O. Box 1777
THE MEANING OF HUMANICS
Gentle gravity nudges me,
To leave my cushy reverie.
Soft walls enclose abiding night.
I struggle with my newborn flight.
I hear your voice, "It won't be long. . ."
A surge of strength. . ., but then it's gone.
"Philanthropy!" I cry in pain.
"Philanthropy. Is that your name?"
Responding to your guiding lore,
Brought entry through the channel door.
(Philanthropy, to me, is 'he'.
Philanthropy, to you, is 'she'.
This 'he' or 'she' must surely be, The abundant 'giver' of humanity.)
The innocent child, "Have mercy," I weep.
"Into your hands, I relinquish my keep,
Philanthropy."
"I wish her life easier then it was for me."
The wish is the meaning of humanity.
Humanity is humor; humanity is love.
Humanity? The soft, sad song of the beautiful mourning dove.
The whole world was poor, when I was a child.
Most winter's were hard, they rarely were mild.
Still, Christmas arrived with joyful glee!
Christmas gifts, Christmas song's; and,
of course, Philanthropy!
Ma made me a doll's crib with clothes pins,
you see;
And, a bathrobe, unfinished, lay under
the tree.
She gave us all presents of practical use.
Oh-, there was so little beneath that ole spruce.
But, important to us in simplicity,
We felt the warmth of humanity.
No, wait. . ., this story doesn't end;
Somewhere, I lost my precious friend.
Humanity, I served you not,
As much as I should- 'cause I forgot.
The day would come when I would rue,
For turning my back on a friend like you.
"Can I take the car, Ma?
Why not? Gee."
"No? Ah-h, come on, Philanthropy!"
"You want me to help the poor?"
Needless to say- I'm not so sure.
"Take care of Mom, Philanthropy?"
"Why-? Mom is still taking care of me."
For awhile it never ceased to be,
We took advantage of Philanthropy. -
Today, I'm not a small child anymore.
And, the pieces I break- that fall to the floor,
Are for me to pick up, and learn not to deplore;
But, mend as I can, where briars have tore.
And, search the dust-dimmed, sun-drenched halls,
Listening for Philanthropy's calls.
I raised my hand to help a friend.
Humanity filled me, once again.
Philanthropy is the voyager of your
philosophy.
Humanity is the deed we do to set the
spirit free.
I know of no glib tongue or feather quill,
That can stop humanity or goodwill.
THE MEANING OF HUMANICS
The boy reached his maturity today -
at 13.
His task seemed great to us - he
so immature,
unitiated,
but not so in this study.
To him this was no trial by fire -
The questions were put
answers put back - easily, confidently,
Answers were questions
and became soliloquy -
One boy became
a member of the group -
A group of boys grown,
grown wiser
through this same trial
before him.
By representative they lovingly guided him
across the bridge.
He willingly accepted.
At the end of the long road
he almost ran
across that bridge -
But with careful strides,
the reached the other side.
The grown wiser group
awaited him there,
and with smiles and songs and words
welcomed him.
He had reached his maturity today.
- This was Alan's Bar Mitzvah -
by Libby Burgess
Humanics: Reflections of a Concept
Mason Olds
By one who spends some time on the Springfield College campus, the term "Humanics" is eventually heard. In order not to reveal his ignorance, the newcomer might remain silent. When alone, the curious one rushes to the Babson Library to seek out the best dictionary, but he will find at most a mere listing of the term followed by a vague definition which states that Humanics is "a subject that treats of human nature or human affairs." Obviously, this definition does not tell much.
When one examines the few brief works dealing with the history of the College, one learns that the basic philosophy of the school was worked out during the early tenure of President Laurence Daggett. As early as 1901, a philosophy, which recognized the three-fold nature of humankind: body, mind, and spirit, had been promoted. But it was not until four years later that the term "Humanics" was actually coined to designate the specific philosophy of the school. It is believed that the term originated in a conversation, between President Daggett and Professor Hanford Burr, Professor of Christian Sociology. The philosophy which had been termed "Humanics" drew upon the classical Greek philosophical tradition and the Christian theological tradition for its understanding of the triad nature of humankind.
From this simple beginning, Humanics has been much discussed and debated among members of the College community. Anyone interested in ideas cannot help but become enchanted by
the term. What I propose in this essay is to share with you some of my private reflections on it.
Humanics is not a philosophy that can be handed down from one college generation to another. Each generation must rethink for itself what the meaning of the term will be. It is this active task of re-thinking which allows the philosophy of the College to become alive, rather then being a hand-me-down creedal burden from the past. Humanics also must be re-thought because society does not stand still. For instance, today the United States is not plagued by the same narrow religious sectarian pretensions advocated at the turn of the century. Even President Daggett himself thought the school should not admit students who were Unitarian or Jewish. His justification was that the fundamental purpose of the school was the training of young men to be YMCA workers. Since the Y would obviously not hire a Unitarian or a Jew, it would not be fair to accept a student who could not be employed in the profession. Moreover, initially the school accepted only men, so obviously the original understanding of Humanics applied only to males. Later, with the acceptance of women students, Humanics had to be re-thought and broadened so as to include them. These examples provide ample evidence that Humanics must be re-thought by each generation or it will calcify and die.
As we attempt to define Humanics for our generation, perhaps we should begin by using the method via negativa which simply means saying what it is not. Here are a few things that it is not.
(1) Humanics is not "an egg-head" philosophy. I once knew a very bright college student who did his studying, which was considerable, lying in bed. At the time he weighed over 320 pounds and was a physical wreck. The most exercise he did was going from his bedroom to the cafeteria and from there to the classroom. He cultivated his mind end received excellent grades, later even graduating at the top of his class from law school. But this person would not provide a good model for those desiring to know what Humanics is about. He certainly had left body out of consideration in his education and perhaps neglected his spirit. Of course, Goethe's Dr. Faust provides a more sophisticated example of the person who is willing to sell his soul for more knowledge; but, according to Humanics, such a bargain is not a bargain, for it leaves man's spirit out.
Yet, this does not mean that the cultivation end development of the mind is of no consequence. A well trained mind is most important, for it enables one to use his body and spirit in rational end effective ways. To adapt an example of Socrates, the mind is the charioteer, the body and the spirit are horses drawing the chariot. The mind must guide body and spirit if one is to live well.
(2) Humanics is not a "brawn but no brain" philosophy. Even in President Daggett's time there were critics who referred to the school as a "muscle factory." Members of the College are cognizant of the danger of stressing too much the development of the body and its skills. On of the most pathetic characters in modern drama is Lennie in John Steinbeck's Of Mice and Men. Lennie is huge and possesses unusual strength, but he is greatly retarded mentally. He travels around with George who cares for him much. At times Lennie takes a field mouse as a pet, but he often kills it because he holds it too tight. When Lennie and George take jobs as field hands on a farm, poor Lennie in time talks with the farmer's wife while alone in the barn. When the wife becomes frightened, Lennie grabs her by the mouth too tightly to silence her; thus, he breaks her neck. Frightened like a wild animal, Lennie runs away and hides. Shortly a mob seeks him out to murder him. But friend George finds him first; knowing what the mob will do, George takes a gun and puts the strong man out of his misery.
Lennie, of course, was extra strong, but his strength was not guided by a well informed mind. He reveals in an exaggerated way what can happen to a person whose body in developed, but who does not control it with an educated mind and a well developed conscious.
Recently, a cartoon, which was obviously inspired by the present conflict about evolution, has several apelike characters in a procession leading up to a proper and erect standing man. But at the beginning of the line standing in front of the apes was a distorted creature dressed in a football uniform, obviously implying that he was not as intellectually developed as the apelike animals.
If one should think that Humanics promotes a "brawn but no brain philosophy, then one has certainly misunderstood it. It is true that Humanics has a positive appreciation of the body and the skills which the body can be trained to accomplish. But it does not emphasize the significance of the body to the neglect of the human mind and spirit.
(3) Humanics is not a "holier than thou" philosophy. There have been individuals who have thought that the world was so evil that they did not wish to have anything to do with it. Hence, in various ways they retreated to their sanctuaries, studied their sacred texts, engaged in prayer for their private salvation, and meditated on the transcendental realm. They sought not to contaminate themselves with the evil world outside. In their pursuit of "higher" things some even neglected the health of their bodies. Although these "holy" ones did cultivate their minds and focused them on some very narrow subjects, they really did not have well rounded educations.
Obviously, this "holier than thou" attitude is not Humanics. Humanics does believe in the importance of human spiritual development, but it also recognizes that it is possible to warp what it means to be human with a one sided emphasis on the spiritual component. Also, from its early conception, the advocates of Humanics refused to divide the world into a dichotomy between the religious and the secular, or the holy and the unholy. It was thought that even the secular had the potential of being made holy, and the so-called holy can be distorted in such a way that it is no longer truly holy.
Of course, there is another danger here. Perhaps, our problem today not so much that we place too much emphasis on the spiritual side of humankind, but that we neglect this side altogether. It is not uncommon for people with well developed minds and bodies to do some very mean and immoral things. The atrocities committed by the Nazi Ubermenchen in Hitler's Germany and the more recent crimes of Watergate come immediately to mind. Hence, it is possible for one to be a superior specimen in both mind and body and to be a spiritual dwarf.
Now we have seen something of what Humanics is not. It is not an "egg-head," or a "brawn but no brain," or a "holier than thou" philosophy. By seeing what it is not, perhaps we can begin to see what it is. It is a wholistic philosophy which, says there are partial truths in each of these distortions. Usually, the error is not in what each group advocates, but in what is ignored or even denied. The advocates of Humanics affirm the importance of the educated mind, the healthy body, and the sensitive moral spirit. If two or even one of these characteristics are missing, you do not have the ideal of Humanics. Furthermore, it is not simply a philosophy for the person who practices it, but it is a philosophy which draws a person out of his isolation and solitude and into the larger world of action. In other words, it is a philosophy for living in the world. In its simplest form it is people helping people in an intelligent, caring, and effective way.
Chariots of Fire is considered the best motion picture of 1981 by the academy Awards Committee. As you perhaps know, the film is based on history, and it tells the story of British
athletes preparing for and participating in the 1924 Olympic Games held in Paris.
Two of the athletes, it seems to me, were trying to work out in their lives the three components which compose the Humanics triangle. Eric Liddall was the son of a Church of Scotland missionary, who returned to his homeland in order to receive a university education so that he too could become a missionary. It just so happens that Liddall is the fastest sprinter in his country. In time he is persuaded to train for the Olympic Games. He is told that being a successful Christian athlete will bring honor to his God. He accepts this justification for his participation. But when he reaches France, he discovers that the preliminary matches for his event have been scheduled for Sunday. Believing that Sunday was set aside as a day for worship, he refuses to run. He is then called before the Prince of Wales and other members of the Olympic Committee, but he remains true to his convictions. This of course makes news: "God before King." Finally, another member of the team who already had won a medal in the hurdles offers to step aside and allow Liddall to run in the 400 meter race which is held on a weekday. The offer is accepted and Liddall wins the gold medal.
Harold Abrahams, the son of a Lithuanian Jewish immigrant, was also a member of the team. Abrahams was a scholar-athlete at Cambridge University, and his motivation for running was to excel in everything he undertook as a kind of defense against upper-middle class anti- Semitism. Not having to compete with Liddall, he runs in a sprint and wins the gold medal.
In the early years of Springfield College, the example of Liddall would have provided an excellent model for the Humanics philosophy. Athletic ability and personal fame would not have been encouraged at the expense of the intellectual and spiritual sides of Humanics. Yet, Abrahams provides an expanding understanding of the philosophy. For today Springfield College does not restrict its student body to only the Liddall Christian type, but rather it has expanded its understanding of its philosophy so that it includes those of other religious creeds, including the Abraham's Jewish type. Hence, it is not uncommon for there to be in our classes students from the Hindu, Buddhist, Roman Catholic or even the secular humanist perspective.
Springfield College is now a pluralistic community, which means that it no longer possesses a single model which everyone ought to emulate. But rather each individual must create for himself his own ideal to which to aspire. The major heresy today is not in deviating from evangelical Christianity, but the failure to work out an ideal which contains the three components of Humanics; and then to transcend oneself in order to seek it. The College has a long and distinguished tradition. It has a philosophy which gives its distinction. And it is in this willingness to re-think Humanics and to broaden its scope and apply it to the world that we today are as faithful to the spirit of Humanics as those early founders who first uttered the term.
by Mason Olds THE MEANING OF HUMANICS.
In my view, the important ingredients in the Humanics Philosophy include:
HUMOR
UNDERSTANDING
MORALITY
ALTRUISM
NEIGHBORLINESS
INTEGRITY
COMPASSION
SERVICE
Thomas L. Bernard
WHAT HUMANICS MEANS TO ME
By Edward T. Dunn
Humanics is sitting down to write an essay about what I think the word humanics means to me The reason for this has something to do with the fact that it involves, in a generic sense, people trying to understand people, and most of all themselves. This is not the easiest task and I am sure I have no clear cut answer. I take solace in the thought that some things may not be meant to be conquered, but only to be struggled with, over a lifetime.
From the general concept I have initiated it naturally follows that humanics means being able to openly express one's feelings and thoughts in a way which is understandable to oneself and to others. This is necessary for each person to get to know oneself as well as other people and to continue the search for truth. If we are to grow as individuals and as a society we need to continually explore the "secret of the human condition," which can best be exposed by a more open and understandable communication. A good start is presented in the words of John
Powell (1 ) when he states, "The genuis of communication is to be totally honest while at the same time being totally kind."
There is much more to humanics, of course. One needs to learn to appreciate being alone in silence and to attempt to understand and enjoy the wonder and beauty of the universe.
If one could feel a sense of harmony within oneself, with other people and with the vast universe, one might feel committed to say that although I am only a speck in this universe I am a "special speck."
I believe Humanics is designed to help each person on this earth to feel at least like a "special speck" and then to assist others in achieving this feeling. If outer space aliens were to view our spinning planet and read the spirit of people served by a humanics philosophy, I would hope these asteroids would be prompted to say, "Stop the earth I want to get on." 1. Powell, John, The Secret of Staying In Love. Allen, Texas: Argus Communications, 1974.
THE MEANING OF HUMANICS, or,
WHAT I THINK ABOUT HUMANICS AFTER THINKING ABOUT MARK TWAIN
''A little levity often keeps many a good heavy thing from sinking." -- Bishop Butler
"Truth often suffers more by the heat of its defenders, than from the arguments of its opposers." -- William Penn
Well now, especially after doing a lot of travelling in various countries, I can sympathize up to a point with those people who attach a lot of weight to symbols. This includes verbal symbols, or special words, like "Humanics." After all, they're trying to impress others with just how important an idea lurks behind the symbol. The trouble is, sometimes people get so tied up with complicated definitions that they get other people somewhat confused, or forget about using the word as a guide to their own behavior. Josh Millings has said that it is a very good idea to train the young to recognize the best path to follow, but also to take a walk there yourself from time to time.
It may well be that the simplest definitions are the hardest to come up with. Some famous Frenchman told a friend of his that since he didn't have the time to make his letter short, it would have to be long. I believe that too many people define Humanics as they would try to define God. . .they wind up giving lots of illustrations because they don't work hard enough on their definitions. I think about this when I read students' responses to examination requests for definitions. They might write, ''Humanics is when. . . ."
Many are so excited about this word that want to live it, teach it, teach about it, and even teach about how to teach about it. Even if some people will think me a snob (or slob) for saying so, my coming to terms with the word took place while relaxing in a tub full of warm water, smoking a good cigar.
You take people who like the idea of using good ideas in real-life situations; who also like to be in a state of high morale about doing something important in a society; and who recognize that it all happens better when their heads are riding around on bodies that have a certain amount of tone. . .when these three things, mind, spirit and body come together, you get professionals at work. A professional is supposed to be someone who has special skills, a sense of responsibility, and the energy to be effective in situations both anticipated and unforeseen.
It seems to me that if a school or any other place that wants to espouse this word Humanics deserves to marry it, certain things must be there:
First, young who have already shown some interest in becoming human services professionals.
Second, teachers who welcome them and who want to advise and prepare them. Their credentials and dedication should be among the best.
Third, the sympathetic work of all of the support people needed for running the place. I'm talking about supporting the goals of the students and the teachers.
When all these things are present in the same place, you have a great place; an inspired place; a creative place to work in.
I just remembered the term the anthropologists use to describe symbols around which people do their dances and their incantations, but which don't have much significance for the real-life issues of the group. It's called a fetish. It's especially useless, even harmful in more advanced, more civilized societies.
Let's not bother arguing about the fine points of the word Humanics. Let's use a simple definition, all together. It's the most human, humane, humanistic, humungous thing to do.
You may think that this is the end of a serious essay on an important theme. Well, it is.
by Martin Dosick
UPSIDE DOWN
All around here I see
Not the Humanics Philosophy,
But the emphasis on Me
When it should be on We.
Anonymous Faculty
Enclosed, please find an entry to Ye Olde Fashioned Essay Contest which will remain anonymous. Please enter it in the "Faculty Administration" category. If it wins a prize, donate it to an academic scholarship fund for students in need.
"The Meaning of Humanics"
Humanics is everything; therefore Humanics is nothing. It is not even what is written above this line, what is written in this line, or what is written in the following line. Humanics is what is written below this point

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